Thirty-Two Paths of Wisdom: Energetic Transformations in the First Four Sephirot:
Sephirotic Permutations in the Sepher Yetsira

The Thirty-Two Paths are everywhere understood as
the adding together of the twenty-two Autiot and the ten Sephirot. This is somewhat like adding the electricity to
the transformers and Suares calls this assumption "a snare for the amateur cabalist."
Here, the 32
Wondrous Paths are understood as initial energetic transformations within the first four
Sephirot, where energy is first stepped-down from
Ayn-Sof and Adam Kadmon's interior space
is formed, containing the full evolutionary process.

"Therefore the thiry-two signs in the first four
Sephirot are the projection of the thirty-two within the combined ten" (SY, p76).

"In short, the first four Sephirot give birth to Interior Space in Human Consciousness" (SY, p83).

Overview: The initial structuration of infinite energy-consciousness and the
formation of "the Interior Space in Human Consciousness."

Context: Keeping in mind that the Sepher Yetsira
is a lab manual for Bereshyt/Genesis,
the SY has five chapters and a concluding sixth chapter.
The First Chapter deals with the Ten Sephirot. The remaining four deal with the
Twenty-two Autiot -- Chapters Two and Three with the Three Mothers, Chapter Four
with the Seven Doubles and Chapter Five with the Twelve Simples. The enumeration and description
of the individual Sephirot begin in verse 9 of Chapter One. Verses 9-12 describe Adam Kadmon's
interior (timeless) space as constituted in the first four Sephirot, and devote one verse for each
Sephirot.

1:11 Three: Maim Merouahh Hhaqaq Vehhatsav (legislates or organises and chisels or cuts) with (in)
them Tohou and Bohou.
In Refesch (mud) and Tith (clay), organises as a kind of flower-bed (garden), hewn as a kind of wall,
and covered as a kind of roof.

1:12 Four:
Esch Memaim.
Hhaqaq Vehhatsav (legislates or organises and chisels or cuts) the glorious throne (with) (the) Seraphim and
(the) wheels and the Hhaivoth (holy lives) auxiliary messengers (angels), and with these three founded his dwelling as it is said:
he made of his messengers the breaths (winds) and (the) blazing fire of his servants.

Verse 13 describes Adam Kadmon's outer, or developmental, space, as the sealing of the six directions (upper, lower, East, West, South,
North) with YHWH's great Name, devoting one verse for all six lower/outer Sephirot.
See Seals in the Cube of Space. Chapter One
ends with a recapitulation/emphasis of the qualities of first four Sephirot, and glorifies Height only among the directions.

Height, the Fifth Sephirot, is glorified because it is the hinge, or gateway, to the inner four Sephirot and it is the only one
of the outer/lower six that
is sealed twice by YHWH. See the Ten Sephirot Belimah and
Shabatai.

But it is clear that the Sepher Yetsira is putting special emphasis on the functions of the first four Sephirot summed up in
verse 1:14.

The energising process, which passes through the Sephirot, at one and the same time, determines and is determined by them as is expressed by:
Rouahh-Elohim-Hhaim, Rouahh-Merouahh, Maim-Merouahh and Esch-Memaim. SY p.75

While the First Chapter of the Sepher Yetsira deals with the Sephirot, and the classification of the Autiot begins only with
Chapter Two, in the last verses of Chapter One we find a description of the Autiot as active agents in the initial stepping-down of
Infinite energy. Specifically, the thirty-two signs of Ruahh Elohim Hhaim Rouahh Merouahh Maim Merouahh Esch Memaim
are the thirty-two pathways determining/constituting Adam Kadmon's three-dimensional interior space inside the first four Sephirot, and their
permutations and transformations reveal the direct role of the Autiot detailed in the following chapters.

It is hopeless to approach the
Sepher Yetsira
as some kind of mystical text like the Zohar, or even worse, a non-semantic "magical"
incantation as is the
vogue
in scholarly circles, having given up on understanding. It is written in
code,
just like Genesis,
and its equations must be solved, and its routines run, within oneself. To help this process
along, the text provides its own boot-sector, the First Chapter, so you can get up-and-running with the language
of its operating system, the Autiot of the Hebrew Alphabet.

The MasterBootRecord / First Chapter of the Sepher Yetsira provides the initial information about
the structure of the system (Ten Sephirot Belimah)
and how i/o will be handled (a two-way flow) and how information will be processed
inside the operating system (the four inner Sephirot). Then, after unpacking the Three Mothers in Chapters 2 and 3,
the SY boots into a run-time environment (the six outer Sephirot)
in Chapters 4 and 5.
Along the way, it self-compiles (generates the Autiot it will need to to set up its language at the Second sephirot)
and virtualizes itself (at the third Sephirot) and makes itself ready for an operator (at the Fourth Sephirot).

Or, after and all at the same time, a "call" and an "echo" of the infinite in the First Sephira, the Second, as a
response to Breath (Rouahh) generates the twenty-two Autiot with a return Breath, which create "intelligent" formations out
of primary substance, in three dimensions. At the Fourth, the space is enlarged into "the sacred dwelling of the
Ineffable" where Iysch,
perfected man, lives. The last six Sephirot are the outer dimensions of Adam Kadmon's
developmental experience (spiritual-material, future-past, sensation-response, see
Cube: Metapsychology).

Note that the first four Sephirot are doubly specified by quality (depth of beginning) and function (Breath of Elohim Alive),
where they are paired, one-two, three-four (start-finish, stable-unstable). As always, we are dealing with double descriptions
(qualitative-functional/quantitative) of the One Living Energy, which must be weighed, one against the other, twice.

The symbolic meaning of verses 1:9, 1:10, 1:11, 1:12 can now be read.

Verse 1:9 describes the projection of what, for lack of words,
can be called infinity in number. In addition to the equations
translated as appeal, or voice, but which express the prolific scintillation of Cosmic Aleph, and Dabor (Dallet-Bayt-Waw-Raysh: 4.2.6.200)
expressing the echo or the voice which reverberates from the solid substance struck by Qol.

Verse 1:10 says that the 2nd Sephira beget the Autiot,
as response (Rouahh Merouahh) to "breath."

Verse 1:11
mentions Maim for the first time: Water as the "Prime Element" (in the alchemical sense) of formation.
Maim Merouahh is a condensation of living energy. Next, referring to Genesis, the text takes
Tohou and Bohu
into account as substance without form. The element "water" cannot, in fact, take any form of its own.
Consequently, in order to have a primary formation, mud (or ooze) arises. The equations used by the verse are
Refesh (Raysh-Phay-Sheen: 200.80.300), which is remarkable, 80 being the undifferentiated substance of life: and
Tit (Tayt-Yod-Tayt: 9.10.9), a two-fold female energy in life. (Tit is always clay in alchemical symbolism.)

Thus, symbolic or inner space is formed. It is shown by three symbols: a "flower-bed" (or or a lawn), symbol of the horizontal,
a "wall," symbol of the vertical, and a "kind of rooting," a diagonal marking the third dimension of space.

Verse 1:12
is the symbol of "Fire" in its two roles: it hardens and stabilises the clay, and this completes the"formation" of an object, but
it is also the blazing force, the "formative" element of Kisse (Kaf-Sammekh-Aleph: 20.60.1) or celestial "throne" which "serves" the hierachy of
Seraphims, Auphanims, Hhaivot Haqadosch and assistant angels. The names of all these messengers and servants who are continually
traversing the universe as blasts of wind and fire, are easy to decode and to "de-mythologize." SY p.80-83

Before dealing with the transformations within the individual Sephirot, we can make a few further observations.
What Suares is pointing out
here (for the first time) is that the functional descriptions of the first four Sephirot can be de-coded and understood as a series
of permutations of basic energies/structures which result in a stepping down of infinite energy ("infinity in number") and the
formation of interior consciousness. Rouahh Elohim provides all the Autiot needed for the rest of the permutations
until the Sheen of Esh Memaim. The
Sheen implicit in the
Breath of God (=300) is made explicit in the Fourth Sephira,
where Iysch (Aleph-Yod-Sheen) is born in the Waters (Mem-Mem-Mem).

Rouahh, the same "Breath" of "Spirit" of "God" that "hovered"
in the second verse of Genesis begins the sequence of permutations (Raysh-Waw-Hhayt = the cosmic container in fertile union with unstructured
substance/possibility), and is used three more times (Rouahh Merouahh, Mayim Merouahh) for a total of four Breaths to make
the Fourth Sephira. After the four universal containers of Raysh, Waw is used four times, Hhhayt and Yod appear five times,
and we need nine Mem to complete the sequence (plus two Aleph, one Lammed, one Sheen and one Hay).

So we see that the "material" that the first four Sephirot are using to create their structures, is about as immaterial
as could be: (Raysh: four cosmic containers of) unstructured substance/consciousness (Hhayt), basic
existence (Yod) and formless primary substance (Mem). The infinite-energy-consciousness-movement
of Aleph-Lammed in the Elohim of the Breath of God in the First Sephira operates successively and at the same time
on primordial unstructured substance in the first three Sephirot to create the structure for interior consciousness in
the Fourth Sephira, which does not need a Breath because
it has resurrected its own in Sheen, and contains no Hhayt (unstructured substance) at all. Aleph, infinite consciousness/energy,
reappears in Iysch, who is alive with the singular Hay of Elohim, found back at the First Sephirot.

After the initial Raysh-Waw-Hhayt -- Aleph-Lammed-Hay-Yod-Mem of the First Sephira, five Autiot - Raysh, Waw, Hhayt, Yod, Mem --
are combined in the Second and Third until Aleph reappears and Sheen is resurrected in the Fourth. The structural outline
is two groups of six letters at the First, one group of six letters with a seventh as nucleus in Two and Three, and one group
of six letters with no nucleus at the Fourth ("unity is rediscovered").

The whole sequence uses just nine Autiot,
symbolic of a complete (archetypal) formation.